Sermon and Worship Resources

Synonyms: responsibility, obligation, commitment, obedience, allegiance, loyalty, faithfulness, fidelity, respect, deference, reverence, homage, job, task, chore, assignment, commission, mission, function, charge, part, place, role, concern, requirement, tax, levy, tariff, excise, toll, fee, imposition, impost, exaction, tithe, payment, rate

Showing 1 to 25 of 341 results

1. Judah and Tamar

Genesis 38:1-30

Understanding Series

John E. Hartley

... or place the blame for such activity on her, they refer to her as “a harlot.” On hearing this report, Judah was outraged at the flagrant behavior of his daughter-in-law. Reference to Tamar as Judah’s “daughter-in-law” reminds the reader of his obligations toward her. Judah ordered that she be brought out and burned to death (Lev. 20:10; Deut. 22:22). He was so angry that he decreed her sentence without providing her either a trial or even a chance to speak. The fervor of his outrage heightens his ...

2. Keeping Promises

Numbers 30:1-16

Teach the Text

Joe M. Sprinkle

... is why it is better not to vow at all than to vow something and not fulfill it (Prov. 20:25; Eccles. 5:5). Since we are obligated to keep our promises, we must be careful not to promise what we cannot or should not do. To make promises that we have no intention of ... take care of family members whom you are morally responsible to support (Matt. 15:5–6; cf. 1 Tim. 5:8). We are obligated to keep our promises, but we need to be very careful what we promise. 3. Do not merely reflect but transform your cultural ...

3. Widows and Their Worries: Back to Bethlehem

Ruth 1:1-22

One Volume

Gary M. Burge

... to sanction the renewed relationship (1:17). The oath also indicates just how far Ruth is willing to go to serve Naomi. Ruth asks that the Lord hold her liable unto death if she does not keep her commitment to Naomi, thereby placing herself under Deuteronomic obligations. Outside of the book of Ruth, this oath formula appears only in 1 Samuel 20:13. Generally speaking, native Israelites swear by Elohim (God), not Yahweh (the Lord) in oaths that employ the deity to punish the oath taker if he or she does not ...

4. Slaves to Righteousness

Romans 6:15-23

Understanding Series

James R. Edwards

... of Adam and Eve due precisely to their attempt to reach beyond their creatureliness, to put themselves above obedience, or to find some neutral ground where they would be exempt from the divine commandment? Is that not the quest to be God? Freedom from choices and obligations, or freedom from the constraints of being a creature, was out of the question for Paul. The question was not if one would bow before a master, but before which master one would bow! One may stand on this plot of ground or that, but not ...

5. Job's Third Reply to Eliphaz

Job 23:1--24:25

Understanding Series

Gerald H. Wilson

... at issue in the Prophets are the commandments laid down in the Mosaic Torah. The book of Job uses these terms infrequently (13:19; 23:6; 31:15; 33:13), and with the more general meaning “raise questions about one’s fulfillment of their obligations of relationship.” Job’s confidence in this instance is more the result of his satisfaction that his case is unimpeachable than his trust in the nature of God. Job’s earlier comment, “I know I will be vindicated. Can anyone bring charges against me ...

6. Joy of the Redeemed

Isaiah 35:1-10

Understanding Series

John Goldingay

... g., Lev. 19:20; 27:27). These everyday words provide pictures for what Yahweh does in restoring Israel from the losses that come to it in the course of its life. The people were like members of Yahweh’s family to whom Yahweh accepted a family obligation to do whatever it took to make their life livable. Or they were like people who had come to belong elsewhere and needed someone to negotiate their freedom. They thus become the redeemed/ransomed. The second word has occurred before (1:27; 29:22). The first ...

7. The Vision of Obadiah

Obadiah 1:1-21

Understanding Series

Elizabeth Achtemeier

... of neighbor for neighbor, of communities for each other, of nations for nations—all are ordained and guarded by God, intended to be used for divine purposes. When Edom betrayed Judah, it defied the will of God. But more is involved than merely the obligations of human relationships. The people Israel, represented by the nation of Judah in the time of Obadiah, is the chosen people of God. Elected by its deliverance from slavery in Egypt, Israel is God’s adopted son (cf. Exod. 4:22–23; Jer. 3 ...

8. Miscellaneous Laws

Deut 23:15–25:19

Understanding Series

Christopher J. H. Wright

... noncovenant nations are still assumed to be morally accountable to God for fundamental norms of human behavior. The Amalekites are to be judged, then, not just because they had been anti-Israel, but because they had been anti-human by disregarding basic human obligations instilled by the creator God. The prophets proclaimed God’s punitive judgment on Israel too, when lack of the fear of God led to similarly barbaric behavior toward the weak and defenseless in Israel’s own society (e.g., Mic. 2:1–2 ...

9. The Altar on Mount Ebal

Deuteronomy 27:1-8

Understanding Series

Christopher J. H. Wright

... the generations, then the covenant law must be properly preserved in a permanent way that can function as a regular reminder of the obligations the people had undertaken. This may also be the reason for the otherwise unusual addition of the elders of Israel (v. 1) and ... the wrath of God. The repeated demand that all the people shall say, “Amen!” had the effect that all wrongdoers are obliged to pronounce their own curse. If these curses did form part of public worship in Israel’s later life, then they ...

10. The Story of Abraham versus the Story of Israel

Romans 4:1-25

Teach the Text

C. Marvin Pate

... Paul’s point in 4:4, then, is that if Abraham had performed exemplary religious service to God, then God would be obligated to remunerate him by saving him. But quite to the contrary, says Paul, Abraham performed no such service; rather, he was reckoned ... In 4:5 Paul amplifies the theological argument of 4:1–4 (no one, not even Abraham, has lived a good enough life to obligate God to save them) by stating what was unthinkable to the Jewish mind: God justifies the ungodly (for the canon of Jewish justice ...

11. The Christian’s New Dominion: Dedicated to Righteousness

Romans 6:15-23

Teach the Text

C. Marvin Pate

... the two verses is that the assumption in 6:1 errs by suggesting that the more we sin, the more God’s grace increases, while the perspective in 6:15 goes astray in assuming that since believers are no longer under the law, they are under no obligation to live a holy life (cf. 3:5–8). Robert Jewett notes that the phrase “under the law” probably originated as a slogan coined by Judaizers in the Galatian crisis who followed early rabbinic interpretation of Exodus 19:17 and Deuteronomy 4:11 to the effect ...

12. Paul’s Ministry in Thessalonica

1 Thessalonians 2:1-16

One Volume

Gary M. Burge

... and divine norms. Marcus Aurelius said that Socrates “could be satisfied with being just in his relationships with men and pious in his attitude towards the gods” (Meditations 7.66). The apostles acted in conformity with both divine and human law and fulfilled all their obligations to both (“blameless” [2:10]). Paul’s care for them was like that of a wet nurse with her own children but also like that of a father (2:11). He and his associates acted as an ancient father would by training them in the ...

13. Paul's Longing to Visit Rome

Romans 1:1-17

Understanding Series

James R. Edwards

... Among the many valuable thoughts therein is Bonhoeffer’s idea that Jesus Christ is the mediator not only between God and the believer, but also between believer and believer. Christ thus mediates all relationships. Karl Barth (Romans, pp. 33–34) expands this idea with reference to obligated (v. 14). Barth says Christians are of value to each other not so much because of what they are, but because of what they are not! As long as someone is aware of his or her own importance (e.g., 12:3) the work of the ...

14. Life Through the Spirit

Romans 8:1-17

Understanding Series

James R. Edwards

... , v. 12). The Adam-Christ typology taught that all humanity stands under the rule of either Adam or Christ (5:12–21). This domination extends also to moral commitments (6:12–23, 8:2–4). Both the rule of Christ and its moral obligations are actualized as believers forsake their selfishness and sinful nature and relinquish themselves to the Spirit. Freedom is not simply doing what we want; that is a capitulation to the flesh, sin, slavery, and death. Freedom is the decision to act according to God ...

15. The Lord Speaks

Job 38:1--41:34

Understanding Series

Gerald H. Wilson

... the reader to understand that God is free from such a cause and effect relationship between human action and divine response. Everything under heaven belongs to me. Since everything in creation—including humans and their actions—belongs to the creator, how could God be obligated by any claims humans might make? 41:12 This verse is difficult and has been taken two ways: most often as a return to the description of leviathan or, less frequently, as a condemnation of the one, from verses 10–11, who would ...

16. Paying Taxes to Caesar

Matthew 22:15-22

Understanding Series

Robert H. Mounce

... , and the sacred, with its duties to God. Such a division is actually quite impossible. Filson is correct in saying that “what Jesus means is that they have an obligation to the government over them, but they have a greater obligation to God; it covers all of life; in the present situation it includes the obligation to pay the tax to the power that God permits to rule the Jews” (p. 235). Jesus’ answer “took them by surprise” (NEB), so they went away and left him alone. Their attempt to trap ...

17. 2 Timothy 3:14-4:5

2 Timothy 3:14-4:5

Sweet

Leonard Sweet

... category of "teaching" carries within it the necessary task of "rebuking" or "reproofing." One like Timothy, who knew the truth about Scripture and its role as an agent of salvation (it points us to faith in Jesus Christ), was under an obligation to deny the wrong ideas being maliciously spread by the "impostors" and the "wicked." "Correcting" is the third use of Scripture Paul cites. Correcting partners with rebuking has a more behavioral, less doctrinal, focus. You rebuke wrong theology; you "correct ...

18. Romans 13:8-14

Romans 13:8-14

Sweet

Leonard Sweet

... or duty towards anything or anyone - i.e., the government or the tax officials. But Paul's reasoning appears to be that he wants Christians free to have all their "debt," all their "obligation," stockpiled into one demand - "to love one another." The obligation of all would be entirely fulfilled according to the Torah, which observant Jews were to live under, only when this attitude and action of love was honored. By paying taxes and obeying government authority, individuals fulfill the civil law. But ...

19. Luke 7:36-8:3

Luke 7:36-50

Sweet

Leonard Sweet

... and welcome to Jesus when he entered into the Pharisee’s home. There had been no water to bath his dusty feet; There had been no kiss of greeting; There had been no anointing with oil on his brow. None of these proper, traditional hosting obligations had been offered. The woman, the “sinner,” however, performed all these signs of respect and welcome. What is more, she lavished them on a truly extravagant level. She bathed his feet, not just with water, but with her tears. She kissed his feet, not just ...

20. The Agreement of the People

Neh 9:38–10:39

Understanding Series

Leslie C. Allen

... logic. 9:38 The binding agreement was a pledge made by the whole people, a promise of obedience to the Torah, as 10:29 will explain. The writing and addition of personal seals were proof of its authenticity and represented an objective reminder of their obligation to live up to it. While lay and religious representatives of the community evidently added their names to the document, the rest made a solemn verbal promise (10:29). 10:1–27 This list of names interrupts the introductory sentence in 9:38 and 10 ...

21. Witnesses Summoned Against Israel

Amos 3:1-15

Understanding Series

Elizabeth Achtemeier

... of the verb “known” in verse 2 (RSV) which the NIV translates chosen (cf. Hos. 13:5; Deut. 32:10). That is the same thought that is implied in the introduction to the Decalogue in Exodus 20:2. Just as in the Decalogue, however, that election meant obligation for Israel. The implication of Exodus 20:2, 3, and 7 is “Therefore you shall have no other gods before me,” and “Therefore you shall not take the name of the LORD your God in vain,” just as in Exodus 19:5–6 the presupposition is that ...

22. Robbing God

Malachi 3:6-18

Understanding Series

Pamela J. Scalise

... concrete act of repentance will be the restoration of Israel’s relationship with God. Malachi 3:6–7 prevents any reading of the covenant as a way for Israel to manipulate the Lord. From earliest times they had failed to remain faithful and to fulfill their obligations. But God remained committed to them and continued to offer the covenant as a way to return (Deut. 4:25–31; 30:1–10). When you are in distress and all these things have happened to you, then in later days you will return to the LORD ...

23. Jesus Washes His Disciples’ Feet

John 13:1-17, John 13:18-30

Understanding Series

J. Ramsey Michaels

... . 7:21); “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock” (Matt. 7:24; cf. 7:26). The scope of the disciples’ responsibility is not specified. Clearly, they have an obligation to one another (v. 14), but the reference in verse 16 to being sent hints at a wider mission as well. Strictly speaking, verse 16a (no servant is greater than his master) is sufficient to make the point that they must follow their master’s example ...

24. Hagar and Ishmael

Genesis 16:1-16

Understanding Series

John E. Hartley

... Sarai was in effect telling him that he needed to act since God had not acted. In the ancient Near East barrenness was a disgrace for a wife. People addressed this problem in many ways. For example, marriage contracts from Mesopotamia had a clause that obligated an infertile wife to provide her husband a surrogate so that he might have a family. In responding to the great social pressure on her to deal with her barrenness, Sarai might have been following this custom. She formulated her plan by using wording ...

25. Isaac and Rebekah

Genesis 24:1-67

Understanding Series

John E. Hartley

... take a wife for Isaac from . . . the Canaanites. His assignment was to take a long journey to the place of Abraham’s relatives and get a wife for Isaac there. 24:5–9 Before taking the oath, the servant sought to clarify the precise extent of his obligation. He asked what he should do if the woman he found was unwilling to come back with him. In such a case should he take Isaac back to the country from which Abraham had come? Abraham strongly rejected that suggestion; he knew God’s promises (12:1–3 ...

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